An
Outline of the teachings of the Buddha in the words of
the Pali canon

Compiled,
translated, and explained by Nyanatiloka

Right
Thought (Sammaa-sankappa)

D.
22

What,
now, is Right Thought?

Thought
free from lust (nekkhamma-sankappa).

Thought
free from ill-will (avyaapaada-sankappa).

Thought
free from cruelty (avihimsaa-sankappa).

This
is called Right Thought.

Mundane
And Supermundane Thought

M.
117

Now,
Right Thought, I tell you, is of two kinds:

1.
Thought free from lust, from ill-will, and from cruelty-this
is called `Mundane Right Thought' (lokiya sammaa-sankappa),
which yields worldly fruits and brings good rcsu1ts.

2.
But, whatsoever there is of thinking, considering, reasoning,
thought, ratiocination, application-the mind being holy, being
turned away from the world, and conjoined with the path, the
holy path being pursued-these `verbal operations' of the mind
(vacii-sankhaaraa) are called the `Supermundane Right Thought'
(lokuttara-sammaa-sankappa), which is not of the world, but
is supermundane, and conjoined with the path.

Conjoined
with Other Factors

Now,
in understanding wrong thought as wrong, and right thought as
right, one practises Right Understanding (1st factor); and in
making efforts to overcome evil thought and to arouse right
thought, one practises Right Effort (6th factor); and in overcoming
evil thought with attentive mind, and dwelling with attentive
mind in possession of right thought, one practises Right Mindfulness
(7th factor). Hence there are three things that accompany and
follow upon Right Thought, namely: Right Understanding, Right
Effort, and Right Mindfulness.

Right
Speech (Sammaa-vaacaa)

What
now, is Right Speech?

Abstaining
from Lying

A.
X. 176

1.
Herein someone avoids lying and abstains from it. He speaks
the truth, is devoted to the truth, reliable, worthy of confidence,
not a deceiver of men. Being at a meeting, or amongst people,
or in the midst of his relatives, or in a society, or in the
king's court, and called upon and asked as witness to tell what
he knows, he answers, if he knows nothing: `I know nothing',
and if he knows, he answers: `I know'; if he has seen nothing,
he answers: `I have seen nothing', and if he has seen, he answers:
`I have seen'. Thus he never knowingly speaks a lie, either
for the sake of his own advantage, or for the sake of another
person's advantage, or for the sake of any advantage whatsoever.

Abstaining
from Tale-bearing

2.
He avoids tale-bearing, and abstains from it. What he has heard
here, he does not repeat there, so as to cause dissension there;
and what he has heard there, he does not repeat here, so as
to cause dissension here. Thus he unites those that are divided;
and those that are united, he encourages. Concord gladdens him,
he delights and rejoices in concord; and it is concord that
he spreads by his words.

Abstaining
from Harsh Language

3.
He avoids harsh language, and abstains from it. He speaks such
words as are gentle, soothing to the ear, loving, such words
as go to the heart, and are courteous, friendly, and agreeable
to many.

In
Majjhima-Nicaaya No. 21, the Buddha says: `Even, O monks,
should robbers and murderers saw through your limbs and joints,
whosoever should give way to anger thereat would not be following
my advice. For thus ought you to train yourselves:

`Undisturbed
shall our mind remain, no evil words shall escape our lips;
friendly and full of sympathy shall we remain, with heart
full of love, and free from any hidden malice; and that person
shall we penetrate with loving thoughts, wide, deep, boundless,
freed from anger and hatred'.

Abstaining
from Vain Talk

A.
X. 176

4.
He avoids vain talk, and abstains from it. He speaks at the
right time, in accordance with facts, speaks what is useful,
speaks of the law and the discipline: his speech is like a treasure,
uttered at the right moment, accompanied by arguments, moderate
and full of sense.

This
is called Right Speech.

Mundane
and Supermundane Speech

M.
117

Now,
Right Speech. I tell you, is of two kinds:

1.
Abstaining from lying, from tale-bearing, from harsh language,
and from vain talk; this is called `Mundane Right Speech' (lokiya-sammaa-vaacaa),
which yields worldly fruits and brings good results.

2.
But the avoidance of the practice of this fourfold wrong speech,
the abstaining, desisting. refraining therefrom-the mind being
holy, being turned away from the world, and conjoined with the
path, the holy path being pursued-this is called the `Supermundane
Right Speech' (lokuttara-sammaa-vaacaa), which is not of the
world, but is supermundane, and conjoined with the path.

Conjoined
with Other Factors

Now,
in understanding wrong speech as wrong, and right speech as
right, one practises Right Understanding (1st factor); and in
making efforts to overcome evil speech and to arouse right speech,
one practises Right Effort (6th factor); and in overcoming wrong
speech with attentive mind, and dwelling with attentive mind
in possession of right speech, one practises Right Mindfulness
(7th factor). Hence, there are three things that accompany and
follow upon Right Speech, namely: Right Understanding, Right
Effort, and Right Mindfulness.

Right
Action (Sammaa-kammanta)

A.
X. 176

What,
now, is Right Action?

Abstaining
from Killing

1.
Herein someone avoids the killing of living beings, and abstains
from it. Without stick or sword, conscientious, full of sympathy,
he is desirous of the welfare of all living beings.

Abstaining
from Stealing

2.
He avoids stealing, and abstains from it; what another person
possesses of goods and chattels in the village or in the wood,
that he does not take away with thievish intent.

Abstaining
from Unlawful Sexual Intercourse

3.
He avoids unlawful sexual intercourse, and abstains from it.
He has no intercourse with such persons as are still under the
protection of father, mother, brother, sister or relatives,
nor with married women, nor female convicts, nor lastly, with
betrothed girls.

This
is called Right Action.

Mundane
And Supermundane Action

M.
117

Now,
Right Action, I tell you, is of two kinds:

1.
Abstaining from killing, from stealing, and from unlawful sexual
intercourse: this is called the `Mundane Right Action' (lokiya-sammaa-kammanta)
which yields worldly fruits and brings good results.

2.
But the avoidance of the practice of this threefold wrong action,
the abstaining, desisting, refraining therefrom-the mind being
holy. being turned away from the world, and conjoined with the
path, the holy path being pursued-this is called the `Supermundane
Right Action' (lokuttara-sammaa-kammanta), which is not of the
world, but is supermundane, and conjoined with the path.

Conjoined
With Other Factors

Now
in understanding wrong action as wrong, and right action as
right, one practises Right Understanding (1st factor): and in
making efforts to overcome wrong action, and to arouse right
action, one practises Right Effort (6th factor); and in overcoming
wrong action with attentive mind, and dwelling with attentive
mind in possession of right action, one practises Right Mindfulness
(7th factor). Hence, there are three things that accompany and
follow upon Right Action, namely: Right Understanding, Right
Effort and Right Mindfulness.

Right
Livelihood (Sammaa-aajiva)

What,
now, is Right Livelihood?

D.
22

1.
When the noble disciple, avoiding a wrong way of living, gets
his livelihood by a right way of living, this is called Right
Livelihood.

In
the Majjhima-Nikaaya, No. 117, it is said: `To practise deceit,
treachery, soothsaying, trickery, usury: this is wrong livelihood.'

And
in the Anguttara-Nikaaya, V. 1 77, it is said: `Five trades
should be avoided by a disciple: trading in arms, in living
beings, in flesh, in intoxicating drinks, and in poison'.

Included
are the professions of a soldier, a fisherman, a hunter, etc.

Now,
Right Livelihood, I tell you, is of two kinds:

Mundane
and Supermundane Right Livelihood

M.
117

1.
When the noble disciple, avoiding wrong living, gets his livelihood
by a right way of living: this is called `Mundane Right Livelihood'
(lokiya-sammaa-aajiva), which yields worldly fruits and brings
good results.

2.
But the avoidance of wrong livelihood, the abstaining, desisting,
refraining therefrom-the mind being holy, being turned away
from the world, and conjoined with the path, the holy path being
pursued-this is called the `Supermundane Right Livelihood' (lokuttara-sammaa-aajiva),
which is not of the world. but is supermundane, and conjoined
with the path.

Conjoined
with Other Factors

Now.
in understanding wrong livelihood as wrong, and right livelihood
as right, one practises Right Understanding (1st factor); and
in making efforts to overcome wrong livelihood, to establish
right livelihood, one practises Right Effort (6th factor); and
in overcoming wrong livelihood with attentive mind, and dwelling
with attentive mind in possession of right livelihood, one practises
Right Mindfulness (7th factor). Hence, there are three things
that accompany and follow upon Right Livelihood, namely: Right
Understanding, Right Effort, and Right Mindfulness.

Right
Effort (Sammaa-vaayaama)

A.
IV. 13, 14

What,
now. is Right Effort?

There
are Four Great Efforts; the effort to avoid, the effort to overcome,
the effort to develop, and the effort to maintain.

I.
The Effort to Avoid (Sa.mvara-ppadhaana)

What,
now is the effort to Avoid? Herein the disciple rouses his will
to avoid the arising of evil, unwholesome things that have not
yet arisen; and he makes efforts, stirs up his energy; exerts
his mind and strives.

Thus,
when lie perceives a form with the eye, a sound with the ear,
and an odor with the nose, a taste with the tongue, an impression
with the body, or an object with the mind, he neither adheres
to the whole, nor to its parts. And he strives to ward off that
through which evil and unwholesome things, greed and sorrow,
would arise, if he remained with unguarded senses; and he watches
over his senses, restrains his senses.

Possessed
of this noble `Control over the Senses' he experiences inwardly
a feeling of joy, into which no evil thing can enter.

This
is called the effort to avoid

2.
The Effort to Overcome (Pahaana-ppadhaana)

What,
now, is the effort to Overcome? There the disciple rouses his
will to overcome the evil, unwholesome things that have already
arisen; and he makes effort, stirs up his energy, exerts his
mind and strives.

He
does not retain any thought of sensual lust, ill-will or grief,
or any other evil and unwholesome states that may have arisen;
he abandons them, dispels them, destroys them. causes them to
disappear.

Five
Methods of Expelling Evil Thoughts

M.
20

If,
whilst regarding a certain object, there arise in the disciple,
on account of it, evil and unwholesome thoughts connected with
greed, hatred and delusion, then the disciple (1) should, by
means of this object, gain another and wholesome object. (2)
Or, he should reflect on the misery of these thoughts; `Unwholesome,
truly, are these thoughts! Blamable are these thoughts! Of painful
result are these thoughts!' (3) Or he should pay no attention
to these thoughts. (4) Or, he should consider the compound nature
of these thoughts. (5) Or, with teeth clenched and tongue pressed
against the gums, he should with his mind restrain, suppress
and root out these thoughts; and in doing so these evil and
unwholesome thoughts of greed, hatred and delusion will dissolve
and disappear; and the mind will inwardly become settled and
calm, composed and concentrated.

This
is called the effort to overcome.

3.
The Effort to Develop (Bhaavanaa-ppadhaana)

A.
IV. 13, 14

What,
now, is the effort to Develop? Herein the disciple rouses his
will to arouse wholesome things that have not yet arisen; and
he makes effort, stirs up his energy, exerts his mind and strives.

Thus
he develops the `Elements of Enlightenment' (bojjhanga), based
on solitude, on detachment, on extinction, and ending in deliverance,
namely: `Mindfulness' (sati), `Investigation of the Law' (dhamma-vicaya),
`Energy' (viriya), `Rapture' (piiti), `Tranquillity' (passaddhi),
`Concentration' (samaadhi). and `Equanimity' (upekkhaa).

This
is called the effort to develop.

4.
The Effort to Maintain (Anurakkha.na-ppadhaana)

What,
now, is the effort to Maintain? Herein the disciple rouses his
will to maintain the wholesome things that have already arisen,
and not to allow them to disappear, but to bring them to growth,
to maturity and to the full perfection of development (bhaavanaa);
and he makes effort, stirs up his energy, exerts his mind and
strives.

Thus,
for example, he keeps firmly in his mind a favorable object
of concentration that has arisen, such as the mental image of
a skeleton, of a corpse infested by worms, of a corpse blue-black
in color, of a festering corpse, of a corpse riddled with holes,
of a corpse swollen up.

This
is called the effort to maintain.

M.
70

Truly,
for a disciple who is possessed of faith and has penetrated
the Teaching of the master, it is fit to think: `Though skin
sinews and bones wither away, though flesh and blood of my body
dry up, I shall not give up my efforts till I have attained
whatever is attainable by manly perseverance, energy and endeavour.'

This
is called Right Effort.

A.
IV. 14

The
effort of Avoiding, Overcoming,

Of
Developing and Maintaining:

These
four great efforts have been shown

By
him, the scion of the sun.

And
he who firmly clings to them,

May
put an end to suffering.

Right
Mindfulness (Sammaa-sati)

What,
now, is Right Mindfulness?

The
Four Foundations of Mindfulness (Satipa.t.thaana)

D.
22

The
only way that leads to the attainment of purity, to the overcoming
of sorrow and lamentation, to the end of pain and grief, to
the entering upon the right path and the realization of Nibbaana,
is by the `Four Foundations of Mindfulness'. And which are these
four?

Herein
the disciple dwells in contemplation of the Body, in contemplation
of Feeling, in contemplation of the Mind, in contemplation of
the Mind-Objects; ardent, clearly comprehending them and mindful,
after putting away worldly greed and grief.

1.
Contemplation of the Body (kaayaanupassanaa)

But
how does the disciple dwell in contemplation of the body?

Watching
Over In- and Out-Breathing (aanaapaana-sati)

Herein
the disciple retires to the forest, to the foot of a tree, or
to a solitary place, seats himself with legs crossed, body erect,
and with mindfulness fixed before him, mindfully he breathes
in, mindfully he breathes out. When making a long inhalation,
he knows: `I make a long inhalation'; when making a long exhalation,
he knows: `I make a long exhalation'. When making a short inhalation,
he knows: `I make a short inhalation': when making a short exhalation,
he knows: `I make a short exhalation'. `Clearly perceiving the
entire (breath-) body, I shall breathe in': thus he trains hImself;
`Clearly perceiving the entire (breath-) body, I shall breathe
out': thus he trains himself. `Calming this bodily function
(kaaya-sankhaara), I shall breathe in': thus he trains himself;
`Calming this bodily function. I shall breathe out': thus he
trains himself.

Thus
he dwells in contemplation of the body, either with regard to
his own person, or to other persons, or to both, he beholds
how the body arises; beholds how it passes away; beholds the
arising and passing away of the body. A body is there-

`A
body is there, but no living being, no individual, no woman,
no man, no self, and nothing that belongs to a self; neither
a person. nor anything belonging to a person. (Comm.)

this
clear awareness is present in him, to the extent necessary for
knowledge and mindfulness, and he lives independent, unattached
to anything in the world. Thus does the disciple dwell in contemplation
of the body.

`Mindfulness
of Breathing' (aanaapaana-sati) is one of the most important
meditative exercises. It may be used for the development of
Tranquillity (samatha-bhaavanaa), i.e. for attaining the four
Absorptions (jhaana; see "The
Four Absorptions" on page 67), for the development
of Insight (vipassanaa-bhaavanaa) or for a combination of
both practices. Here, in the context of satipa.t.thaana, it
is principally intended for tranquillization and concentration
preparatory to the practice of Insight, which may be undertaken
in the following way.

After
a certain degree of calm and concentration, or one of the
Absorptions, has been attained through regular practice of
mindful breathing, the disciple proceeds to examine the origin
of breath. He sees that the inhalations and exhalations are
conditioned by the body consisting of the four material elements
and the various corporeal phenomena derived from them, e.g.
the five sense organs, etc. Conditioned by fivefold sense-impression
arises consciousness, and together with it the three other
`Groups of Existence', i.e. Feeling, Perception, and mental
Formations. Thus the meditator sees clearly: `There is no
ego-entity or self in this so called personality, but it is
only a corporeal and mental process conditioned by various
factors'. Thereupon he applies the Three Characteristics to
these phenomena, understanding them thoroughly as impermanent
subject to suffering, and impersonal.

For
further details about ┬naapaana-sati, see M. 118.62: Visuddhi-Magga
VIII, 3.

The
Four Postures

And
further, whilst going, standing, sitting, or lying down, the
disciple understands (according to reality) the expressions;
`I go'; `I stand'; `I sit'; `I lie down'; he understands any
position of the body.

`The
disciple understands that there is no living being, no real
Ego, that goes, stands, etc., but that it is by a mere figure
of speech that one says: "I go", "I stand"
and so forth'. (Comm.)

Mindfulness
and Clear Comprehension (sati-sampaja˝˝a)

And
further, the disciple acts with clear comprehension in going
and coming; he acts with clear comprehension in looking forward
and backward; acts with clear comprehension in bending and stretching
(any part of his body); acts with clear comprehension in carrying
alms bowl and robes; acts with clear comprehension in eating,
drinking, chewing and tasting; acts with clear comprehension
in discharging excrement and urine; acts with clear comprehension
in walking, standing, sitting, falling asleep, awakening; acts
with clear comprehension in speaking and keeping silent.

In
all that the disciple is doing, he has a clear comprehension:
1. of his intention, 2. of his advantage, 3. of his duty,
4. of the reality. (Comm.)

Contemplation
of Loathsomeness (pa.tikuula-sa˝˝aa)

And
further, the disciple contemplates this body from the sole of
the foot upward, and from the top of the hair downward, with
a skin stretched over it, and filled with manifold impurities:
`This body has hairs of the head and of the body, nails, teeth,
skin, flesh, sinews, bones, marrow, kidneys, heart, liver, diaphragm,
spleen, lungs, stomach, bowels, mesentery, and excrement; bile,
phlegm, pus, blood, sweat, lymph, tears, skin-grease, saliva,
nasal mucus, oil of the joints, and urine.'

Just
as if there were a sack, with openings at both ends, filled
with various kinds of grain-with paddy, beans, sesamum and husked
rice-and a man not blind opened it and examined its contents,
thus: `That is paddy, these are beans, this is sesamum, this
is husked rice': just so does the disciple investigate this
body.

Analysts
of Four Elements (dhaatu)

And
further, the disciple contemplates this body, however it may
stand or move, with regard to the elements; `This body consists
of the solid element, the liquid element, the heating element
and the vibrating element'. Just as if a skilled butcher or
butcher's apprentice, who had slaughtered a cow and divided
it into separate portions, were to sit down at the junction
of four highroads: just so does the disciple contemplate this
body with regard to the elements.

In
Visuddhi Magga XIII, 2 this simile is explained as follows:

When
a butcher rears a cow, brings it to the place of slaughter,
binds it to a post, makes it stand up, slaughters it and looks
at the slaughtered cow, during all that time he has still
the notion `cow'. But when he has cut up the slaughtered cow,
divided it into pieces, and sits down near it to sell the
meat, the notion, `cow' ceases in his mind, and the notion
`meat' arises. He does not think that he is selling a cow
or that people buy a cow, but that it is meat that is sold
and bought. Similarly, in an ignorant worldling, whether monk
or layman, the concepts `being', `man', `personality', etc.,
will not cease until he has mentally dissected this body of
his, as it stands and moves, and has contemplated it according
to its component elements. But when he has done so, the notion
`personality', etc., will disappear, and his mind will become
firmly established in the Contemplation of the Elements.

Cemetery
Meditations

1.
And further, just as if the disciple were looking at a corpse
thrown on a charnel-ground, one, two, or three days dead, swollen
up, blue-black in color, full of corruption-so he regards hIs
own body: `This body of mine also has this nature, has this
destiny, and cannot escape it.'

2.
And further, just as if the disciple were looking at a corpse
thrown on a charnel-ground, eaten by crows, hawks or vultures,
by dogs or jackals, or devoured by all kinds of worms-so he
regards his own body; `This body of mine also has this nature,
has this destiny, and cannot escape it.'

3.
And further, just as if the disciple were looking at a corpse
thrown on a charnel-ground, a framework of bones, flesh hanging
from it, bespattered with blood, held together by the sinews;

4.
A framework of bone, stripped of flesh, bespattered with blood,
held together by the sinews;

5.
A framework of bone, without flesh and blood, but still held
together by the sinews;

6.
Bones, disconnected and scattered in all directions, here a
bone of the hand, there a bone of the foot, there a shin bone,
there a thigh bone, there a pelvis, there the spine, there the
skull-so he regards his own body: `This body of mine also has
this nature, has this destiny, and cannot escape it.'

7.
And further, just as if the disciple were looking at bones lying
in the charnel-ground, bleached and resembling shells;

8.
Bones heaped together, after the lapse of years;

9.
Bones weathered and crumbled to dust-so he regards his own body:
`This body of mine also has this nature, has this destiny, and
cannot escape it.'

Thus
he dwells in contemplation of the body, either with regard to
his own person, or to other persons, or to both. He beholds
how the body arises; beholds how it passes away; beholds the
arising and passing away of the body. `A body is there': this
clear awareness is present in him, to the extent necessary for
knowledge and mindfulness; and he lives independent, unattached
to anything in the world. Thus does the the disciple dwell in
contemplation of the body.

Assured
Of Ten Blessings

M.
119

Once
the contemplation of the body is practised, developed, often
repeated, has become one's habit, one's foundation, is firmly
established, strengthened and perfected; the disciple may expect
ten blessings:

1.
Over delight and discontent he has mastery; he does not allow
himself to be overcome by discontent; he subdues it, as soon
as it arises.

2.
He conquers fear and anxiety; he does not allow himself to be
overcome by fear and anxiety; he subdues them, as soon as they
arise.

3.
He endures cold and heat, hunger and thirst; wind and sun, attacks
by gadflies, mosquitoes and reptiles; patiently he endures wicked
and malicious speech, as well as bodily pains that befall him,
though they be piercing, sharp, bitter, unpleasant, disagreeable,
and dangerous to life.

4.
The four Absorptions' (jhaana) which purify the mind, and bestow
happiness even here, these he may enjoy at will, without difficulty,
without effort.

Six
`Psychical Powers' (Abhi˝˝aa)

5.
He may enjoy the different `Magical Powers (id.dhi-vidhaa).

6.
With the `Heavenly Ear' (dibba-sota), the purified, the super-human,
he may hear both kinds of sounds, the heavenly and the earthly,
the distant and the near.

7.
With the mind he may obtain `Insight into the Hearts of Other
Beings' (parassa-cetopariya-˝aa.na), of other persons.

8.
He may obtain `Remembrances of many Previous Births' (pubbe-nivaasaanussati-˝aa.na).

9.
With the `Heavenly Eye' (dibba-cakkhu), purified and super-human,
he may see beings vanish and reappear, the base and the noble,
the beautiful and the ugly, the happy and the unfortunate; he
may perceive how beings are reborn according to their deeds.

10.
He may, through the `Cessation of Passions' (aasavakkhaya),
come to know for himself, even in this life, the stainless deliverance
of mind, the deliverance through wisdom.

The
last six blessings (5-10) are the `Psychical Powers' (abhi˝˝aa).
The first five of them are mundane (lokiya) conditions, and
may therefore be attained even by a `worldling' (puthujjana),
whilst the last Abhi˝˝aa is super-mundane (lokuttara) and
exclusively the characteristic of the Arahat, or Holy One.
It is only after the attainment of all the four Absorptions
(jhaana) that one may fully succeed in acquiring the five
worldly `Psychical Powers'. There are four iddhipaada, or
`Bases for obtaining Magical Powers', namely: concentration
of Will, concentration of Energy, concentration of Mind, and
concentration of Investigation.

2.
Contemplation of the Feelings (vedanaanupassanaa)

D.
22

But
how does the disciple dwell in contemplation of the feelings?

In
experiencing feelings, the disciple knows: `I have an agreeable
feeling'; or: `I have a disagreeable feeling', or: `I have an
indifferent feeling'; or: `I have a worldly agreeable feeling',
or: `I have an unworldly agreeable feeling', or: `I have a worldly
disagreeable feeling', or: `I have an unworldly disagreeable
feeling', or: `I have a worldly indifferent feeling', or: `I
have an unworldly indifferent feeling'.

Thus
he dwells in contemplation of the feelings, either with regard
to his own person, or to other persons, or to both. He beholds
how the feelings arise; beholds how they pass away; beholds
the arising and passing away of the feelings. `Feelings are
there': this clear awareness is present in him, to the extent
necessary for knowledge and mindfulness; and he lives independent,
unattached to anything in the world. Thus does the disciple
dwell in contemplation of the feelings.

The
disciple understands that the expression `I feel' has no validity
except as a conventional expression (vohaaravacana); he understands
that, in the absolute sense (paramattha), there are only feelings,
and that there is no Ego, no experiencer of the feelings.

3.
Contemplation of the Mind (cittaanupassanaa)

But
how does the disciple dwell in contemplation of the mind?

Herein
the disciple knows the greedy mind as greedy, and the not greedy
mind as not greedy; knows the hating mind as hating, and the
not hating mind as not hating: knows the deluded mind as deluded
and the undeluded mind as undeluded. He knows the cramped mind
as cramped, and the scattered mind as scattered; knows the developed
mind as developed, and the undeveloped mind as undeveloped;
knows the surpassable mind as surpassable and the unsurpassable
mind as unsurpassable; knows the concentrated mind as concentrated,
and the unconcentrated mind as unconcentrated; knows the freed
mind as freed, and the unfreed mind as unfreed.

Citta
(mind) is here used as a collective term for the cittas, or
moments of consciousness. Citta being identical with vi˝˝aa.na,
or consciousness, should not be translated by `thought'. `Thought'
and `thinking' correspond rather to the `verbal operations
of the mind': vitakka (thought-conception) and vicaara (discursive
thinking), which belong to the Sankhaara-kkhandha.

Thus
he dwells in contemplation of the mind, either with regard to
his own person, or to other persons, or to both. He beholds
how consciousness arises; beholds how it passes away; beholds
the arising and passing away of consciousness. `Mind is there';
this clear awareness is present in him, to the extent necessary
for knowledge and mindfulness; and he lives independent, unattached
to anything in the world. Thus does the disciple dwell in contemplation
of the mind.

4.
Contemplation of the Mind-Objects (dhammaanupassanaa)

But
how does the disciple dwell in contemplation of mind-objects?

Herein
the disciple dwells in contemplation of the mind-objects, namely
of the `Five Hindrances.'

The
Five Hindrances (niivara.na)

1.
He knows when there is `Lust' (kaamacchanda) in him: `In me
is lust'; knows when there is `Anger' (vyaapaada) in him: `In
me is anger'; knows when there is `Torpor and Sloth' (thiina-middha)
in him: `In me is torpor and sloth'; knows when there is `Restlessness
and Mental Worry' (uddhacca-kukkucca) in him: `In me is restlessness
and mental worry'; knows when there are `Doubts' (vicikicchaa)
in him: `In me are doubts'. He knows when these hindrances are
not in him: `In me these hindrances are not'. He knows how they
come to arise; knows how, once arisen, they are overcome; and
he knows how they do not rise again in the future.

For
example, `Lust' arises through unwise thinking on the agreeable
and delightful. It may be suppressed by the following six
methods: fixing the mind upon an idea that arouses disgust;
contemplation of the loathsomeness of the body; controlling
one's six senses; moderation in eating; friendship with wise
and good men; right instruction. Lust and anger are for ever
extinguished upon attainment of Anaagaamiiship; `Restlessness'
is extinguished by reaching Arahatship; `Mental Worry', by
reaching Sotapanship.

The
Five Groups of Existence (khandha)

And
further: the disciple dwells in contemplation of the mind-objects,
namely of the five `Groups of Existence'. He knows what `Corporeality'
(ruupa) is, how it arises, how it passes away; knows what `Feeling'
(vedanaa) is, how it arises, how it passes away; knows what
`Perception' (sa˝˝aa) is, how it arises, how it passes away;
knows what the `Mental Formations' (sankhaara) are, how they
arise, how they pass away; knows what `Consciousness' (vi˝˝aa.na)
is, how it arises, how it passes away.

The
Sense-Bases (aayatana)

And
further: the disciple dwells in contemplation of the mind-objects,
namely of the six `Subjective-Objective Sense-Bases'. He knows
the eye and visual objects, ear and sounds, nose and odors,
tongue and tastes, body and bodily impressions, mind and mind-objects;
and the fetter that arises in dependence on them, he also knows.
He knows how the fetter comes to arise, knows how the fetter
is overcome, and how the abandoned fetter does not rise again
in future.

The
Seven Elements of Enlightenment (bojjhanga)

And
further: the disciple dwells in contemplation of the mind-objects,
namely of the seven `Elements of Enlightenment', He knows when
there is in him `Mindfulness' (sati), `Investigation of the
Law' (dhammavicaya), `Energy' (viriya), `Enthusiasm' (piiti),
`Tranquillity' (passaddhi), `Concentration' (samaadhi), and
`Equanimity' (upekkhaa). He knows when it is not in him, knows
how it comes to arise, and how it is fully developed.

The
Four Noble Truths (ariya-sacca)

And
further: the disciple dwells in contemplation of the mind-objects,
namely of the `Four Noble Truths'. He knows according to reality,
what Suffering is; knows according to reality, what the Origin
of suffering is; knows according to reality what the Extinction
of suffering is; knows according to reality, what the Path is
that leads to the extinction of suffering.

Thus
he dwells in contemplation of the mind-objects either with regard
to his own person, or to other persons or to both. He beholds
how the mind-objects arise, beholds how they pass away, beholds
the arising and passing away of the mind-objects. `Mind-objects
are there': this clear awareness is present in him, to the extent
necessary for knowledge and mindfulness; and he lives independent,
unattached to anything in the world. Thus does the disciple
dwell in contemplation of the mind-objects.

The
only way that leads to the attainment of purity, to the overcoming
of sorrow and lamentation, to the end of pain and grief, to
the entering upon the right path, and the realization of Nibbaana,
is by these four foundations of mindfulness.

These
four contemplations of Satipa.t.thaana relate to all the five
Groups of Existence, namely: 1. The contemplation of corporeality
relates to ruupakkhandha; 2. the contemplation of feeling,
to vedanaakkhandha; 3. the contemplation of mind, to vi˝˝aanakkhandha;
4. the contemplation of mind-objects, to sa˝˝aa- and sankhaara-kkhandha.

For
further details about Satipa.t.thaana see the Commentary to
the discourse of that name, translated in The Way of Mindfulness,
by Bhikkhu Soma (Kandy 1967, Buddhist Publication Society).

Nibbaana
Through Aanaapaana-Sati

M.
118

Watching
over In - and Out-breathing (aanaapaana-sati), practised and
developed, brings the Four `Foundations of Mindfulness' to perfection;
the four foundations of mindfulness, practised and developed,
bring the seven `Elements of Enlightenment' to perfection; the
seven elements of enlightenment, practised and developed, bring
`Wisdom and Deliverance' to perfection.

But
how does Watching over In- and Out-breathing, practised and
developed, bring the four `Foundations of Mindfulness' (satipa.t.thaana)
to perfection?

I.
Whenever the disciple (1) mindfully makes a long inhalation
or exhalation, or (2) makes a short inhalation or exhalation,
or (3) trains himself to inhale or exhale whilst experiencing
the whole (breath-) body, or (4) whilst calming down this bodily
function (i.e. the breath)-at such a time the disciple dwells
in `contemplation of the body', full of energy, comprehending
it, mindful, after subduing worldly greed and grief. For, inhalation
and exhalation I call one amongst the corporeal phenomena.

II.
Whenever the disciple trains himself to inhale or exhale (1)
whilst feeling rapture (piiti), or (2) joy (sukha), or (3) the
mental functions (cittasankhaara), or (4) whilst calming down
the mental functions-at such a time he dwells in `contemplation
of the feelings', full of energy, clearly comprehending them,
mindful, after subduing worldly greed and grief. For, the full
awareness of In- and Out-breathing I call one amongst the feelings.

III.
Whenever the disciple trains himself to inhale or exhale (1)
whilst experiencing the mind, or (2) whilst gladdening the mind,
or (3) whilst concentrating the mind, or (4) whilst setting
the mind free--at such a time he dwells in `contemplation of
the mind', full of energy, clearly comprehending it, mindful,
after subduing worldly greed and grief. For, without mindfulness
and clear comprehension, I say, there is no Watching over In-
and Out-breathing.

IV.
Whenever the disciple trains himself to inhale or exhale whilst
contemplating (1) impermanence, or (2) the fading away of passion,
or (3) extinction, or (4) detachment-at such a time he dwells
in `contemplation of the mind-objects', full of energy, clearly
comprehending them, mindful, after subduing worldly greed and
grief. Having seen, through understanding, what is the abandoning
of greed and grief, he looks on with complete equanimity.

Watching
over In- and Out-breathing, thus practised and developed, brings
the four Foundations of Mindfulness to perfection.

But
how do the four Foundations of Mindfulness, practised and developed,
bring the seven `Elements of Enlightenment' (bojjhanga) to full
perfection?

1.
Whenever the disciple dwells in contemplation of body, feelings,
mind and mind-objects, strenuous, clearly comprehending them,
mindful, after subduing worldly greed and grief-at such a time
his mindfulness is undisturbed; and whenever his mindfulness
is present and undisturbed, at such a time he has gained and
develops the Element of Enlightenment `Mindfulness' (sati-sambojjhanga);
and thus this element of enlightenment reaches fullest perfection.

2.
And whenever, whilst dwelling with mindfulness, he wisely investigates,
examines and thinks over the `Law' (dhamma)-at such a time he
has gained and develops the Element of Enlightenment `Investigation
of the Law' (dhammavicaya-sambojjhanga); and thus this element
of enlightenment reaches fullest perfection.

3.
And whenever, whilst wisely investigating, examining and thinking
over the law, his energy is firm and unshaken-at such a time
he has gained and develops the Element of Enlightenment `Energy'
(viriya-sambojjhanga); and thus this element of enlightenment
reaches fullest perfection.

4.
And whenever in him, whilst firm in energy, arises super-sensuous
rapture-at such a time he has gained and develops the Element
of Enlightenment `Rapture' (piiti-sambojjhanga); and thus this
element of enlightenment reaches fullest perfection.

5.
And whenever, whilst enraptured in mind, his spiritual frame
and his mind become tranquil-at such a time he has gained and
develops the Element of Enlightenment `Tranquillity' (passaddhi-sambojjhanga);
and thus this element of enlightenment reaches fullest perfection.

6.
And whenever, whilst being tranquillized in his spiritual frame
and happy, his mind becomes concentrated-at such a time he has
gained and develops the Element of Enlightenment `Concentration'
(samaadhi-sambojjhanga); and thus this element of enlightenment
reaches fullest perfection.

7.
And whenever he looks with complete indifference on his mind
thus concentrated-at such a time he has gained and develops
the Element of Enlightenment `Equanimity' (upekkhaa-sambojjhanga);
and thus this element of enlightenment reaches fullest perfection.

The
four Foundations of Mindfulness, thus practised and developed,
bring the seven elements of enlightenment to full perfection.

And
how do the seven elements of enlightenment, practised and developed,
bring Wisdom and Deliverance (vijjaa-vimutti) to full perfection?

Herein
the disciple develops the elements of enlightenment: Mindfulness,
Investigation of the Law, Energy, Rapture, Tranquillity, Concentration
and Equanimity, based on detachment, on absence of desire, on
extinction and renunciation.

The
seven elements of enlightenment thus practised and developed,
bring wisdom and deliverance, to full perfection.

M.
125

Just
as the elephant hunter drives a huge stake into the ground and
chains the wild elephant to it by the neck, in order to drive
out of him his wonted forest ways and wishes, his forest unruliness,
obstinacy and violence, and to accustom him to the environment
of the village, and to teach him such good behavior as is required
amongst men: in like manner also should the noble disciple fix
his mind firmly to these four Foundations of Mindfulness, so
that he may drive out of himself his wonted worldly ways and
wishes, his wonted worldly unruliness, obstinacy and violence,
and win to the True, and realize Nibbaana.